Indo European eschatology is hard to come by. The only exceptions are ancient Zoroastrian Iran and Icelandic sagas. The apocalyptic accounts of “Frašökart” and Ragnarök survive only in transmuted battle sagas elsewhere in the Indo European literature and poetry.
In the showdown of god-beings versus demons, mortals and monsters, the world perishes in a cataclysm of fire and molten metal.
In the Avestan prophecies and the Völuspá the end will come in fire and scalding liquid. In both accounts, there will be a horrid cold winter in the earlier stages, a later cleansing by fire and molten metal, and a final new rebirth of the worlds, in a sacred future age of god-beings and Immortals, an age of eternal progress and spring without an end.
The ancient Aryan prophet Zarathûshtrá speaks of a fiery ordeal, a transfiguration by molten metal in Yasna 51.9, 2nd rhymed verse line and Yasna 30.7, 3rd rhymed verse line.
This fiery transfiguration will ensue in a miraculous renewal and consummation of the worlds. This marvelous transfiguration is called frašö-kart in the poetic gathas of the ancient Aryan prophet.
(See Yasna 30.9, 1st rhymed verse line, Yasna 34.15, 3rd rhymed verse line, Yasna 46.19, 2nd rhymed verse line, Yasna 50.11, 4th rhymed verse line. In addition the ancient commentaries maintain that Yasna 28.11, 3rd rhymed verse, Yasna 46.3, 1st rhymed verse line and Yasna 48.12, 1st rhymed verse line all allude to future frašö-kart.)
Frašökart has passed into Armenian as hrašakert “marvelous, splendid.”
The Old Avestan frašö/fraša refers to the “life-giving nectar of flowers and sap of trees/plants during springtime.” The term denotes “the power of regeneration, splendid renewal and miraculous vigor to fill with life and energy.”
The second part of the compound frašö-kart refers to “making, bringing forth.”
Beside the Armenian hrašakert “marvelous, splendid,” Vedic prikiš, prikišá seem to be an equivalent. However, there is NO trace of any future eschatology in the Vedas.
In the poetic gathas the eschatological emphasis is on a miraculous transfiguration of a withered nature, on a marvelous rebirth of the myriad of the worlds into an eternal spring, an age of immortals, progress and happy discovery.
It is of course, this aspect of splendid healing power, regeneration and pristine holiness that is the underlying theme of the entire gathic poetry. The most beautiful Zám-yaad Yašt is a direct continuation of and the best and most ancient key in understanding the gathic and Old Avestan Eschatology.
Wonderful: very affirming dear Ardeshir-ushta!
Very nice lovely article,,very educational too, I love the comparison to Norse mythology also-I believe the English words-FRESH and REFRESHING-has similar roots as “Frašökart”
-zamyard yasht’s quote that is mantioned in this refreshing article is-
“19. It is they who shall restore the world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and ever increasing, and master of its wish, when the dead will rise, when life and immortality will come, and the world will be restored at its wish;
20. When the creation will grow deathless, – the prosperous creation of the Good Spirit, – and the Druj shall perish, though she may rush on every side to kill the holy beings; she and her hundredfold brood shall perish, as it is the will of the Lord.
For its brightness and glory, I will offer it a sacrifice …”and
“89. That will cleave unto the victorious Saoshyant and his helpers, when he shall restore the world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and ever increasing, and master of its wish, when the dead will rise, when life and immortality will come, and the world will be restored at its wish;
90. When the creation will grow deathless, – the prosperous creation of the Good Spirit, – and the Druj shall perish, though she may rush on every side to kill the holy beings; she and her hundredfold brood shall perish, as it is the will of the Lord.
For its brightness and glory, I will offer it a sacrifice …”
there is also a reference in the Hymn to the Guardian Angels Yasht-
129. Whose name will be the victorious SAOSHYANT and whose name will be Astvat-ereta. He will be SAOSHYANT (the Beneficent One), because he will benefit the whole bodily world; he will be ASTVAT-ERETA (he who makes the bodily creatures rise up), because as a bodily creature and as a living creature he will stand against the destruction of the bodily creatures, to withstand the Druj of the two-footed brood, to withstand the evil done by the faithful.
Comment from our insightful blog follower “While many people try not to think of the world one day ending, I think there is value in wondering these things. Where as Christianity believes that the end shall come at the 2nd coming of Jesus and the world will fall in to hellish state with an all out war and lots of fire that destroys the world. However, the Zoroastrians view the end of the world differently. They view it that the cold, the absence of heat, of passion, of all that is good in the world is what will cause our world to crumble. Without the holy fire burning, we as people do not have the instinct nor the desire within us to continuously do greatness. Thus the cold, moreover the absence of heat and fire, is detrimental to the world. However, all shall be saved when the fire returns and comes back to cleanse the World. The fire comes back and takes the world out of the darkness of the cold, and a brand new earth is reborn from all that is good and holy, fire. With the fire burning within us again and within our world, we dawn an era of eternal spring, an era where the sun shines always and where we do not have to worry about the sun disappearing. The sun, and fire, will remain with us forever. It makes one wonder whether the Scientific Explanation of the world, the Big Bang is not the world being cleansed by the holy fire and our world has been reborn.”